lauantai 19. helmikuuta 2011

Vaeshyan revolutions going on?

Vaeshyas believe that only a few people can accumulate material wealth, depriving the rest. Thus there will always be only a few vaeshyas, while those who are the objects and tools of their exploitation form the majority. Like exploited beasts of burden which carry bags of sugar, in their crippled state of mind the majority feel that they do not have the right to taste the sweetness. This feeling is the greatest ally of the vaeshyas.

Vaeshyas perceive the world through greedy eyes. Vaeshyas do not hide their intentions, which are to accumulate an increasing number of objects of enjoyment. They do not have the capacity to correctly or fully understand worldly issues. They do not understand anything except the economic value of things. A mind which runs after money moves in very crooked ways.

The vaeshyas increase their wealth by buying the back-breaking labour of the shúdras, the powerful personalities of the kśatriyas, and the intellect of the vipras, according to their needs. The shúdras, just like beasts, sell their physical labour in exchange for mere subsistence. Because they sell their labour, society survives and moves ahead. The powerful personalities of the kśatriyas build and maintain the social structure with the labour extracted from the shúdras. Through their intellect the vipras utilize the personal force of the kśatriyas, and through their money and capitalistic mentality the vaeshyas utilize the vipras’ intellect to increase their wealth.

The vaeshyas are like a deadly parasite - on the tree of society - which tries to kill the tree by sucking dry all its vital sap. But if the tree dies, the parasite will also die. The vaeshya parasites understand this and therefore try to ensure the survival of society by making some donations; they build temples, mosques, churches and pilgrims’ inns, give little bonuses, feed the poor; etc. Calamity only comes when they lose their common sense out of excessive greed and try to suck society completely dry. Once the social body falls unconscious, the vaeshyas will die along with the rest of the body.

Otherwise, before allowing themselves to die, the exploited shúdras, kśatriyas and vipras can unite to destroy the vaeshyas. The non-utilization of capital is the worst consequence of economic exploitation. Thus shúdra revolution occurs during the period of the Vaeshya Age which is dominated by dishonest vaeshyas. But it takes a long time for downtrodden people to understand that the vaeshyas are the parasites of society. Hence thorough preparation is required to end the Vaeshya Age.

For money (they) vaeshyas can sacrifice their conscience, their sense of good and bad, right and wrong, at any moment. So in order to save the exploited shúdras, kśatriyas and vipras from the vaeshyas, money, which is the source of all their power, has to be taken out of their hands.Their money-making mind will have to be rendered ineffectual through physical force.

Having said all this, I still contend that nothing in this world is exclusively good or bad. For any individual or collective endeavour, capital, either in the form of money or resources, is initially required. After all, a state must invest capital if it wants to increase the national income. Such capital investment is clearly a vaeshya system.

One day they (shudrass) mercilessly smash the vaeshya structure to pieces. How or why they did it, or how the new structure will be built – these considerations, this type of thinking – never enter their minds. They only jump into the struggle in order to survive. They think, “Since there is no point in living, let us die sooner.” While this directionless revolution is going on…

Those who want to strike at the vaeshyas’ structure have to fight against all the vipras, kśatriyas and shúdras who are obedient to the vaeshyas.

Social cycle moves:The four types of psychology dominate the social cycle in cyclic progression. Towards the end of an era, the collective psychology undergoes marked deterioration. Moral degeneration and social retardation cause psycho-social stagnation. Exploitation becomes rampant. This sort of unhealthy situation signals the end of an era. This conflict has been discernible from the dawn of human civilization. Through this clash and cohesion, human beings try to find the path of emancipation.

In the modern world, capitalist exploitation is rampant almost everywhere. Capitalism is now rapidly moving into the final stage of degeneration. In the early part of the capitalist era, society experienced certain advantages, but towards the end, society has become the victim of insatiable rapacity, unbearable hardship and heartless deprivation. Those countries suffering under the weight of capitalist exploitation are rapidly moving towards shúdra revolution.

When a particular theory or thesis loses its competence and power to effect the collective welfare, an antithesis is created against the prevalent theory. As a result of clash and cohesion between these two opposing forces a resultant is created, and this resultant is called synthesis. When those who have the duty and responsibility for materializing social welfare neglect minorities or the people in general, the synthesis of a particular age transforms itself into the thesis of the next age.

So, in the second phase, an antithesis will again emerge against that very thesis. In this phase, as long as a synthesis does not emerge, unabated struggle will continue. Theoretically, synthesis is not the absolute factor, the final clash or the last word, for thesis, antithesis and synthesis take place within the bounds of relativity. Sarkar

The present revolutions in Tunisia, Egypt etc are the outcome of Vaeshyan area exploitation, which stage seems to be ending now all over the world.

Anyhow when shudra revolution takes over with the help of ksatriyas, there will be no guarantee of permanent progress, until there is proper new synthesis and moralists to replace the old one. When the vipras bring new progressive synthesis and materialize it with the lead of sadvipras, (those moralists having qualities of all four classes) there can be true progress, and welfare for all, to be expected.

When one country with developed soles manages to get things moving progressively, others will watch and engage also into progressive movement in their own country. Thus it is important for everyone to develop qualities of all those classes; intelligence, fighting spirit, economic capacity and laborious life. Besides it is required to develop morality and spirituality - for the future society is heading into recognizing spiritual values and living according those principles.

And once again I say: Human being is not only physical, mental and economical being but also spiritual being, thus society can be successful only while providing also moral, ethical and spiritual base for all.